What to do When Evil Comes Calling

We don’t talk much about evil as polytheists. Our traditions aren’t focused around it; we don’t have a figure like the Christian “Satan” driving our ideas of theodicy, and for the most part, our traditions aren’t really fixated on any violent and/or definitive eschatology. Instead we tend to be much more focused on celebrating the divine order and all the blessings our Gods bestow. That is, I think, exactly as it should be. That does not mean, however, that evil doesn’t exist. Christians weren’t the first to wrestle with this. Our philosophers engaged with the question of evil and perhaps from time immemorial men and women have been asking why bad things happen.(1)

I suppose first there’s the question of what evil actually is, a question that has been as equally vexing through the centuries as why it happens or exists at all. I think though that before we attempt to answer that, it’s important to articulate some sense of the underpinnings of our cosmological architecture. In other words, we must proceed from the baseline understanding that our Gods are inherently good. That doesn’t mean that Their nature is good according to human understanding, which is necessarily limited, but that Their nature is inherently good on a cosmic, eternal, super-human level. They are the good from which all other good things flow. They are good in a way that supports and sustains everything in our worlds and the fabric of Being itself. Whatever evil there is in the world, it does not come from our Gods.

Nor do I think that ‘misfortune’ can necessarily be equated with ‘evil.’ Life is a series of ups and downs and multiple sometimes conflicting variables that we can’t control. Sometimes something that seems like misfortune now, turns out to be a blessing later. More importantly, we each have our individual wyrd, and our ancestral wyrd.(2) Sometimes misfortune doesn’t just happen, it’s the result of ancestral debt that has travelled down to us,(3) or the result of our poor choices, or sometimes just the result of painful necessity. Sometimes, shit happens and we have to deal with it. How we deal with it can lead to the honing of a very strong character…or not. None of that is ‘evil.’

When we discuss something like wyrd, we’re discussing something that is part and parcel of the natural – and divine—order. I don’t believe that evil is part of that order. If the Gods are good, and remember that is the baseline from which we are proceeding, then evil cannot come from Them. It must, of necessity, be something external to that divinely ordained architecture. So, what is it and where does it come from, if that is the case?

I personally think there are two types of evil, that which comes from us (moral evil) and that external to us, which we allow in to influence our minds and hearts. The first is the evil that we do, that we choose to do. The second is something that I call the Nameless (of which the Filter is a manifestation). I’ll talk about that in a moment.

I was always taught that whatever evil exists external to us, it has only those openings that we choose to give to it. This is why it is so important to cultivate virtue, to train ourselves to make the morally correct choices, as much as we can determine what those might be, as a habit, and to do so again and again even when it is difficult (perhaps most especially when it’s difficult). Virtue is something that we are absolutely capable of cultivating. Of all the ways in which we have free will, the choice to cultivate good character is the most powerful. That cultivation allows us to strengthen our soul matrix, just like working out at a gym strengthens our physical muscles – a rather simplistic metaphor I grant you, but one adequate for our purposes here. And just like eating well and getting enough sleep and exercising bolsters our resistance to illness, so too developing virtue bolsters our soul’s resistance to evil. How do we know to do what is right? How do we determine what is morally and ethically correct?

It is not the Gods’ job to instill in us a sense of morality or virtue. That is the purpose of philosophy, of our families, upbringing, and education, and ideally, in a properly ordered community, of our culture.(4) The Roman author A. Gellius wrote: Dii immortales virtutem adprobare, non adhibere debent. (The immortal Gods ought to support not supply virtue. Gellius, Noctes Atticae, 1.6.8). We have our cosmologies, our sacred stories, the discipline of devotional work, and our relationships with the Gods, land, and ancestors…which, if they are properly ordered, impact everything else in our world. We have the lessons and teachings of our ancestors, our traditions, and our own sense of right and wrong.(5) We shouldn’t need our Gods to tell us not to molest children, or commit rape, or steal, or lie, or break our word. Developing virtue comes down to behaving as the kind of people we would like to best be. That is on us. That is our work to do. The Gods will guide and support us in that, but we have to do that work, learning from our mistakes as we go.(6)

A commitment toward developing a virtuous character (and I use the term ‘virtuous’ in its Greco-Roman, philosophical sense not its later Christian iteration) is that which inoculates us against moral evil. We learn to make better choices. We learn not to make choices that give openings through which evil may enter.

Then there is what I call the Nameless (there are various Native American terms for this and I once had a Kemetic elder equate it to Apep), that malignant sentience which stands against the order the Gods have decreed.(7) That is the evil external to cosmic Good. This is the malignancy that will jump at any chance to seep into our minds twisting our perceptions, whispering in the darkness, cultivating despair, indolence, apathy, and hate. Without the work of having developed character and virtue, we are sitting ducks for it.  This is why I believe that the maxim at the Oracle of Delphi is vitally crucial to us all: Know Thyself. Let me explain.

Discernment is always a concern, or should be, for all of us engaged in spiritual work. This is true of the lay person engaging in devotion as much as the specialist. One necessary component of discernment is self-knowledge. We must know the pattern of our thoughts and emotions, our motivations, and above all else the lay of our inner landscape. Good, bad, beautiful, or ugly (and I suspect we are all equal parts of each), we must know our inner selves cold, with 110% clarity. Why? So that when evil comes to whisper in our minds, to plunge us into darkness, to twist our perception, and nurture ugliness in our souls, to cut us off from our Gods and the abundance of good They bring, we will recognize it as not being of us. If we can recognize it, we can resist it and cleanse ourselves of its miasma before we are changed by it for the worse.

We have free will. Even those of us bound in service to our Gods have free will to do the things that cultivate devotion and virtue, or not; to serve graciously and willingly, or not. We have freedom in this and because of that, we have the freedom to choose to let evil in, to nourish it, or not. This is why mindfulness and moral courage are so important. Because the Gods have made us free, They aren’t going to step in and stop us when we’re opening the door to evil, whether it be that which we choose to do from weakness or poor character, need, want, or a thousand other things, or the nameless itself. It is for us to choose. But our choices have consequences.

This is why regular devotional practice is also so vitally important. It creates an environment in our hearts, minds, and spirits that is not conducive to evil. It allows us a greater chance of recognizing that which would pull us out of true with our Holy Powers, and it helps us foster the moral habits that develop a character capable of resistance to the malignant. It is the same with honoring our ancestors. They are our first line of defense.

So, what does one do when evil, external evil, the nameless or one of its helpers comes calling? We might not recognize it at first. It might be that insidious whisper in the night that tells us what we’re doing is for naught. It might be the whisper that tells us there are no Gods to hear us? Why bother? It might be worse and it might be a direct attack. I have looked into the eyes of people – thankfully not many—who were riddled willingly with its influence and it was horrible to see. What do you do when confronted with something that foul? Well, you don’t run. Over the past two months, I’ve gotten multiple emails from clients, readers, acquaintances who have in some way, shape, or form had brushes with what they conceived of as evil. They encountered something that tainted them, terrified, and in some cases harmed them spiritually. The question was always the same: what should I do? What do I do? What should I have done?

I can only tell you what I was taught by a woman far more devout than I. When you are faced with evil, when you are standing in the presence of something foul and unholy, do not flinch or flee. Stand up. Look it right in the eye. Yield no space, and call upon your Gods. Surround yourself with that which is holy, articulate your acceptance and support of the divine order. Stand confidently in it. Root yourself in your devotion to the Gods and ancestors. Call upon Them and do not be afraid. Things like this have only the openings we choose to give them. Evil may be very good at tricking us into creating openings but if we remember our relationships to the Gods, if we remember that we do not stand alone ever, that always we stand with thousands upon thousands of ancestors ranked at our backs ready to protect us, then we have nothing to fear. Fear is the weapon it utilizes the most but in the end, we must recognize that our Gods are stronger. And we must be aware of when we start feeling aversion to holy things, to our Gods, and our dead. That is a sign of infection.

 

Notes:

  1. For the Platonists, evil was privation of something, like good, health, substance, etc., a separation from the Good. For some philosophers like Kant, it was a matter of human nature. A more thorough discussion, rather outside the scope of my piece here, of philosophical viewpoints on evil may be found here. https://plato.stanford.edu/entries/concept-evil/
  2. Wyrd is the warp and weft of our very existence. It is causality and consequence, the sum total of every decision we have made or chosen not to make, everything we’ve done, or not done, every aspect of our existence for good or bad. Ordered by the Nornir, it intersects with the wyrd of those with whom we engage, and is likewise impacted and by the deeds of our ancestors. It forms the scaffolding against which our lives play out.
  3. I like to tell people, when the subject of ancestral debt comes up, that there is no ‘away.’ The pain and suffering, joys and victories, the deeds good and bad of our ancestors don’t just go away. Like a stone thrown across a still lake, some choices have repercussions that ripple out, down the generations.
  4. Sadly, in a culture influenced and crafted from generations of monotheism, industrialization, secularism, pop culture, and modernity we cannot look there for examples of anything approximating virtue…unless we’re looking for negative examples.
  5. This should be developed by our education, upbringing, and devotional praxis and its development is an ongoing process. The problem as I see it for us, is that we’re living in a world that in no way sustains or supports any type of virtue, and the ethics and morality of modernity are not only quite different from what our traditions might teach, but in many cases destructive and diametrically opposed to traditional wisdom and devotion. We need to start the cultivation of virtue not by looking to our society’s elders and teachers, but by first addressing our own brainwashing.
  6. Which I don’t think should mean putting that morality over clean service to the Gods. I do think sometimes Their agendas take precedence in our lives and that begs the question of what happens when the Gods ask us to betray or put aside our most deeply held values. I’ll be addressing that in a future post. I’m still gnawing on that and all its implications and it’s not an easy piece to write.
  7. I firmly believe that the real battle of Ragnarok is not Gods against other Holy Powers like the Jotnar, but Gods joined across pantheons against this force which seeks only to unmake all that the gods have crafted.

About ganglerisgrove

Galina Krasskova has been a Heathen priest since 1995. She holds a Masters in Religious Studies (2009), a Masters in Medieval Studies (2019), has done extensive graduate work in Classics including teaching Latin, Roman History, and Greek and Roman Literature for the better part of a decade, and is currently pursuing a PhD in Theology. She is the managing editor of Walking the Worlds journal and has written over thirty books on Heathenry and Polytheism including "A Modern Guide to Heathenry" and "He is Frenzy: Collected Writings about Odin." In addition to her religious work, she is an accomplished artist who has shown all over the world and she currently runs a prayer card project available at wyrdcuriosities.etsy.com.

Posted on November 25, 2017, in theology, Uncategorized and tagged , , . Bookmark the permalink. 12 Comments.

  1. You reason this thoroughly very well, and I have experienced much as you are writing it here. I am grateful for your authorship in delineating these ideas.

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  2. One thing I’ve always wanted to ask when I read about Wyrd…What’s the difference between Wyrd and Karma or are they kind of the same?

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    • The way I understand them is that they are very much the same. Karma isn’t quite as modern pop culture defines it. Think of all existence as a kind of fabric, and your life is just one thread. This these weaves and crosses paths with many others, all do in the same. When your thread is woven harmoniously, things in your life— past , present or future —run smoothly. When your thread gets tangled, it has an impact on your life. A bit of you reap what you sow, but a bit more complicated. (Just my take on karma and wyrd.)

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  3. No, we really don’t talk about evil all that much, but the ancients sure did. The Stoics in particular wrote entire treatises on Virtue and Evil which are now sadly lost to us.

    You wrote that you were always taught that “whatever evil exists external to us, it has only those openings that we choose to give to it. This is why it is so important to cultivate virtue”. Exactly, spot on, I feel the same way.

    I wrote about this a while back on my blog (https://rauisuchia.wordpress.com/2017/04/19/stoicism-polytheism-and-the-problem-of-evil/), but I am heavily influenced by Traditional Stoicism and consider myself a Stoic (though not the feel-good atheistic crap that is modern stoicism), and they had some good things to say on the subject.

    Chrysippus, the third head of the Stoa, was once asked how evil could exist in a good universe, to which he replied: “Evil cannot be removed, nor is it well that it should be removed.”

    Without evil, argued the Stoic, there can likewise be no good. Without injustice, justice could not exist, courage could not exist without cowardice, etc.

    Additionally, we have a fragment from Chrysippus that has him saying “Evils are distributed according to the rational will of Zeus, either to punish the wicked or because they are important to the world-order as a whole. Thus evil is good under disguise, and is ultimately conducive to the best.”

    I know you’ve quoted Seneca in the past, and he says throughout his writings that the Cosmos (Zeus) is a deity which is a tough, albeit loving father, who sets challenges in our way to test our strength.

    “I shall show how true evils are not those which appear to be so: I now make this point, that the things you call hardships, that you call adversities and detestable, are actually of benefit, first to the very person it happens to, and secondly to the whole human race, which matters more to the Gods than individuals do [… because we find out who we are truly only when we are put to test by events…]”

    – Seneca – On Providence

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  4. Well written and most timely for my situation. Thank you.

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  5. Romans generally have a devotion to Fortuna Mala (Bad Luck) as the balancer of the universe. Too much good luck is the same as too much bad luck. The two are balanced to keep the universe in sync. Perhaps evil can be seen in that light or in the light of something is out of balance.

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  6. ” I firmly believe that the real battle of Ragnarok is not Gods against other Holy Powers like the Jotnar, but Gods joined across pantheons against this force which seeks only to unmake all that the gods have crafted.”
    — what you wrote abover perfectly describes the Jötnar. Are they not the forces of chaos and destruction of all the gods have created? Jötnar is just a name for those forces, and the force of evil must manifest somehow, and likely in many ways.
    Do you know the story of Gullveig, aka Angrboða? The story of how she brought evil into the world. Or more specifically, the evil magic, Seiðr, according to the Ásatrú Edda.

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  7. that is also not what I mean, Jessica. There are no Jotun beings that I consider analogous to what i term the Nameless. the sooner we stop acting like the Jotun are some Heathen equivalent of satan the better. They’re part of the natural, cosmic order, holy beings whether They are friendly toward humanity or not.

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  8. I would add that being ready to fight to the last gasp of breath in your body may also be necessary. Particularly so if you are dealing with one of thr Nameless’s helpers in the physical world.

    This rings true, all of it. Thank you.

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